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.But not to go so far as prisoners of war and the dead to find instances ofthis disinterested esteem for riches, let us observe with a little attentionthose phaenomena that occur to us in common life and conversation.Aman, who is himself of a competent fortune, upon coming into acompany of strangers, naturally treats them with different degrees ofrespect and deference, as he is inform'd of their different fortunes andconditions; tho' `tis impossible he can ever propose, and perhaps wou'dnot accept of any advantage from them.A traveller is always admittedinto company, and meets with civility, in proportion as his train andequipage speak him a man of great or moderate fortune.In short, thedifferent ranks of men are, in a great measure, regulated by riches, and that with regard to superiors as well as inferiors, strangers as well asacquaintance.There is, indeed, an answer to these arguments, drawn from theinfluence of general rules.It may be pretended, that being accustom'd toexpect succour and protection from the rich and powerful, and to esteemthem upon that account, we extend the same sentiments to those, whoresemble them in their fortune, but from whom we can never hope forany advantage.The general rule still prevails, and by giving a bent to theimagination draws along the passion, in the same manner as if its properobject were real and existent.But that this principle does not here take place, will easily appear, if weconsider, that in order to establish a general rule, and extend it beyond itsproper bounds, there is requir'd a certain uniformity in our experience,and a great superiority of those instances, which are conformable to therule, above the contrary.But here the case is quite otherwise.Of ahundred men of credit and fortune I meet with, there is not, perhaps,one from whom I can expect advantage; so that `tis impossible anycustom can ever prevail in the present case.Upon the whole, there remains nothing, which can give us an esteem forpower and riches, and a contempt for meanness and poverty, except theprinciple of sympathy, by which we enter into the sentiments of the richand poor, and partake of their pleasure and uneasiness.Riches givesatisfaction to their possessor; and this satisfaction is convey'd to thebeholder by the imagination, which produces an idea resembling theoriginal impression in force and vivacity.This agreeable idea orimpression is connected with love, which is an agreeable passion.Itproceeds from a thinking conscious being, which is the very object oflove.From this relation of impressions, and identity of ideas, the passionarises, according to my hypothesis.The best method of reconciling us to this opinion is to take a generalsurvey of the universe, and observe the force of sympathy thro' the wholeanimal creation, and the easy communication of sentiments from onethinking being to another.In all creatures, that prey not upon others, andare not agitated with violent passions, there appears a remarkable desireof company, which associates them together, without any advantagesthey can ever propose to reap from their union.This is still moreconspicuous in man, as being the creature of the universe, who has the most ardent desire of society, and is fitted for it by the most advantages.We can form no wish, which has not a reference to society.A perfectsolitude is, perhaps, the greatest punishment we can suffer.Everypleasure languishes when enjoy'd a-part from company, and every painbecomes more cruel and intolerable.Whatever other passions we may beactuated by; pride, ambition, avarice, curiosity, revenge or lust; the soulor animating principle of them all is sympathy; nor wou'd they have anyforce, were we to abstract entirely from the thoughts and sentiments ofothers.Let all the powers and elements of nature conspire to serve andobey one man: Let the sun rise and set at his command: The sea andrivers roll as he pleases, and the earth furnish spontaneously whatevermay be useful or agreeable to him: He will still be miserable, till you givehim some one person at least, with whom he may share his happiness,and whose esteem and friendship he may enjoy.This conclusion from a general view of human nature, we may confirmby particular instances, wherein the force of sympathy is veryremarkable.Most kinds of beauty are deriv'd from this origin; and tho'our first object be some senseless inanimate piece of matter, `tis seldomwe rest there, and carry not our view to its influence on sensible andrational creatures.A man, who shews us any house or building, takesparticular care among other things to point out the convenience of theapartments, the advantages of their situation, and the little room lost inthe stairs, antichambers and passages; and indeed `tis evident, the chiefpart of the beauty consists in these particulars.The observation ofconvenience gives pleasure, since convenience is a beauty.But after whatmanner does it give pleasure? `Tis certain our own interest is not in theleast concern'd; and as this is a beauty of interest, not of form, so tospeak, it must delight us merely by communication, and by oursympathizing with the proprietor of the lodging.We enter into hisinterest by the force of imagination, and feel the same satisfaction, thatthe objects naturally occasion in him [ Pobierz całość w formacie PDF ]